Christian Living

The Scriptures constantly remind us to fear God (Leviticus 25:17, for example), and we find out that such a fear is the “beginning of knowledge” (ESV, Proverbs 1:7). while the fear of man “lays a snare” (Proverbs 29:25).

Many who choose to honor God struggle over what it means to “fear” God. Should we be afraid of him? Or does it mean we reverence him? Or some of both? Even believers in Jesus need to fear God in the sense that we fear his wrath, discipline, and displeasing him. We remember, as the writer to Hebrews reminds us, that our God is a “consuming fire” (Hebrews 12:29). Yet we can call God “Abba, Father” (Romans 8:15), a term of endearment.

A Jewish perspective on fearing God is summarized in the Jewish Encyclopedia:

Who fears God will refrain from doing the things that would be displeasing to Him, the things that would make himself unworthy of God’s regard. Fear of God does not make men shrink from Him as one would from a tyrant or a wild beast; it draws them nearer to Him and fills them with reverential awe. That fear which is merely self-regarding is unworthy of a child of God.

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Found in Him: The Joy of the Incarnation and Our Union with Christ by Elyse M. Fitzpatrick

I’m thankful for the writing and speaking ministry of Elyse Fitzpatrick. My mom, sister, and wife attended a mini-conference she held here in Greenville, SC. The gospel was so clearly preached and so clearly heard. That’s a strength you will find in all of Elyse’s writing. She’s able to whittle all the extra fat off until all that’s left is a prime gospel cut. She also relentlessly keeps the person and work of Jesus Christ front and center. Those strengths shine throughout this book.

Found in Him neatly breaks into two section: incarnation and union. It’s a simple and straightforward project. She focuses on the person and work of Jesus Christ in these two ways. Part one on the incarnation reads as a kind of biblical theology, historical and exegetical examination of who Jesus is as revealed in the incarnation. That moves seamlessly into the union section. There we look at the most significant benefit of the gospel—our union with Jesus Christ. Fitzpatrick aptly uncovers and rejoices in the truths found in our union, and more: she encourages us to live in those truths. The fact that she loves the gospel is evident throughout the pages of this book and that love is contagious.

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“Glory is sacrifice, glory is exhaustion, glory is having nothing left to give. Almost. It is death by living.”

Mark and Nancy Sheppard began missionary service in the nation of Liberia, but God had an agenda of personal transformation neither of them expected. Nancy has written about that experience in her recent book, Confessions of a Transformed Heart. We asked Nancy to tell us a bit about her experience in Africa and her aims in writing the book.

The phenomenon of “cultural Christianity” is not a new one. The label “carnal Christian” has been bandied about regularly in literature and in the blogosphere. Christians of every theological stripe know “carnal” or “cultural” Christians.

Pick whichever label you like best, or even invent your own—you know these people.

They claim repentance from sin and salvation through Christ alone. They come to church more or less regularly…sort of! They sit more or less attentively in the pews and may even tithe faithfully. They go through the motions. And yet…there is no discernible joy of Christ in their lives. There is no growth. To borrow a phrase from Paul Tripp, there is a “gospel gap” in their lives. Their Facebook pages abound with worldliness; perhaps you’ve even secretly hidden them from your news feed! Their children walk and talk like everybody else. There is no concept of separation, holiness or imitation of God in their lives. They are indistinguishable from normal, everyday, unsaved “good people.”

These folks are legion. Some are undoubtedly saved, others are undoubtedly not. I’m not interested in debating that issue right now. What is significant is that too many Christians have little conception of who Christ is, what they were saved from and what their calling as Christians is. We’ll look at what Paul had to say on this very matter.

You might have noticed that I haven’t written a post lately. This has been due, in large part, to the fact that I’m steadily (frantically?) working on a manuscript that’s due in six weeks. Like any good writer, I’ve successfully managed to make my work expand to fit precisely the amount of time I have to do it. It’s a gift really.

Everybody loves a scandal, it seems—evangelicals and fundamentalists included. When news of some alleged or actual misdeed hits the Web, traffic soars and discussions heat up. Emotions (or affections, for purists) run the gamut from shock and disappointment, to outrage, to barely-disguised glee.

What just about nobody seems to feel is what’s needed most: caution—no, outright fear.

Christians should regard scandal as a kind of femme fatale, as dangerous as it is attractive. (Proverbs 7 comes to mind.) We ought to approach every scandal suspiciously, expecting that some kind of trap is hidden there waiting to ensnare us. We should be all the more alert when the scandal seems to call for an obvious response. That’s the seduction at work. The eyes are batting and the perfume is wafting. Probably wisest to walk (or maybe run) away.

Watching for missteps

By “scandal” I mean a report of about someone misstepping. Though the English “scandal” doesn’t precisely match the biblical Greek terms σκάνδαλον (skandalon, e.g., Matt. 13:41) and σκανδαλίζω (skandalizo, e.g., 1 Cor. 8:13), it shares with them the idea that some misstep has occurred or may have occurred.

In August two scandals—by this definition—gained much attention here at SharperIron (as well as elsewhere). One concerned sexual immorality on the part of a Baptist leader who was much admired by one segment of Baptist fundamentalism and about equally despised by another segment (along with many who are neither Baptist nor fundamentalist).

Read Part 1

There were two political choices facing the Jewish person in Judea under Roman rule—submit or rebel. Those choices were personified by two groups or sects that were active during the period—the Herodians and the Zealots. This is not to say that every Jew belonged to one or the other of these “fraternities.” They each actually had very few “members” as such. But the Herodians and the Zealots exemplified the extreme ways in which conquered peoples have always reacted to foreign rulers. Who were these Jewish sectaries and how did they themselves respond to Jesus’ unique message of salvation?

The Herodians are mentioned only twice in the Gospels, once in Galilee (Mark 3:6) and once in Jerusalem (Mark 12:13, Matthew 22:16). In each of these occurrences they are associated with the Pharisees in their opposition to Jesus. While they may have agreed with the Pharisees in their religious views, they must have been distinguished from them in their political beliefs. The Pharisees tended to be rather non-political, more concerned about the Mosaic and Oral law and its application to their daily lives. On the other hand, the Herodians, by their very name, must have been active supporters of Roman rule. The Emperor Augustus was wise enough to know that a subject people could be kept under control better if they were ruled immediately by a “puppet ruler” from the people themselves. Therefore, he appointed Herod who was of nominal Jewish background as a descendant of forced converts to the Jewish faith. Herod, his sons, and their sons ruled over the Jewish people for over a century. This rule, however, was exercised by the permission and blessing of Rome. The Herodian dynasty represented Roman rule to the people. Those who actively supported Roman domination of Judea manifested that support by devotion to Rome’s puppets, the Herods. Hence they were known as Herodians.